Anti-Oedipus: Capitalism and Schizophrenia (Penguin Classics)

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Deleuze and Guattari (1972, 114, 322). Deleuze and Guattari qualify this distinction between unconscious desire and preconscious need or interest when they write: "It is doubtless true that interests predispose us to a given libidinal investment"; however, they go on to insist once again that the interests "are not identical with this investment" (1972, 379). Foucault (1977, xv). Foucault describes fascism as one of three "adversaries" of Anti-Oedipus (though it is "the major enemy"); the other two are the "bureaucrats of the revolution" (traditional Marxist theorists) and the "poor technicians of desire" ( psychoanalysts and semiologists); see (1977, xiv). Deleuze and Guattari's concept of sexuality is not limited to the interaction of male and female gender roles, but instead posits a multiplicity of flows that a "hundred thousand" desiring-machines create within their connected universe; Deleuze and Guattari contrast this "non-human, molecular sexuality" to "molar" binary sexuality: "making love is not just becoming as one, or even two, but becoming as a hundred thousand," they write, adding that "we always make love with worlds." [22] Reframing the Oedipal complex [ ] Deleuze and Guattari (1972, 92–93, 100–101). Deleuze and Guattari develop this relation further in the chapter "November 28, 1947: How Do You Make Yourself a Body Without Organs?" in their sequel to Anti-Oedipus, A Thousand Plateaus (1980, 165–184). Soft Subversions. Ed. Sylvère Lotringer. Trans.

a b Marriott, David S. (2021). Lacan Noir: Lacan and Afro-pessimism. The Palgrave Lacan Series. Palgrave Macmillan. p.98. doi: 10.1007/978-3-030-74978-1. ISBN 978-3-030-74977-4. Lacan knew, with genius, how psychosis reversed meaning, was ensnared in ressentiment[.] a b c d Guattari, Félix (2006) [1992]. Chaosmosis: an ethico-aesthetic paradigm. Translated by Bains, Paul; Pefanis, Julian. Power Publications. p.126. ISBN 978-0-909952-25-9. To speak of machines rather than drives, Fluxes rather than libido, existential Territories rather than the instances of the self and of transference, incorporeal Universes rather than unconscious complexes and sublimation, chaosmic entities rather than signifiers—fitting ontological dimensions together in a circular manner rather than dividing the world up into infrastructure and superstructure—may not simply be a matter of vocabulary! Massumi, Brian (1993). A User's Guide to Capitalism and Schizophrenia: Deviations from Deleuze and Guattari. Cambridge, Massachusetts: MIT Press. pp. 1–4. ISBN 978-0-262-63143-3. Deleuze, Gilles and Félix Guattari. 1972. Anti-Oedipus. Trans. Robert Hurley, Mark Seem and Helen R. Lane. London and New York: Continuum, 2004. Vol. 1 of Capitalism and Schizophrenia. 2 vols. 1972–1980. Trans. of L'Anti-Oedipe. Paris: Les Editions de Minuit. ISBN 0-8264-7695-3. Preview available on Google Books

Schizoanalysis

The territory (first assemblage that appears by decoding) is the social field of deterritorialization and reterritorialization, [29] while the flux and phylum are the components of abstract machines. With these functors, there are four circular components that bud and form rhizomes: [30] [31] Readings, Bill (1997). The University in Ruins. Cambridge, Massachusetts: Harvard University Press. p. 115. ISBN 978-0674929531. Various means of deterritorializing are alluded to by the authors in their chapter "How to Make Yourself A Body Without Organs" in A Thousand Plateaus, including psychoactives such as peyote. Experientially, the effects of such substances can include a loosening (relative deterritorialization) of the worldview of the user (i.e. his/her beliefs, models, etc.), subsequently leading to an antiredeterritorialization (remapping of beliefs, models, etc.) that is not necessarily identical to the prior territory. A Thousand Plateaus has been considered a major statement of post-structuralism and postmodernism. [6] Mark Poster writes that the work "contains promising elaborations of a postmodern theory of the social and political." [7] Writing in the foreword to his translation, Massumi comments that the work "is less a critique than a positive exercise in the affirmative 'nomad' thought called for in Anti-Oedipus." Massumi contrasts "nomad thought" with the "state philosophy... that has characterized Western metaphysics since Plato". [8]

In Anti-Oedipus, Deleuze and Guattari develop their concept of the " body without organs" (often rendered as BwO). Since desire can take on as many forms as there are persons to implement it, it must seek new channels and different combinations to realize itself, forming a BwO for every instance. Desire is not limited to the affections of a subject. In their later work, A Thousand Plateaus (1980), Deleuze and Guattari differentiate between three kinds of BwO: cancerous, empty, and full. [ citation needed] Criticism of psychoanalysts [ ]A Thousand Plateaus: Capitalism and Schizophrenia (French: Mille plateaux) is a 1980 book by the French philosopher Gilles Deleuze and the French psychoanalyst Félix Guattari. It is the second and final volume of their collaborative work Capitalism and Schizophrenia. While the first volume, Anti-Oedipus (1972), was a critique of contemporary uses of psychoanalysis and Marxism, A Thousand Plateaus was developed as an experimental work of philosophy covering a far wider range of topics, serving as a "positive exercise" in what Deleuze and Guattari refer to as rhizomatic thought. [1] Summary [ edit ] In the book, Deleuze and Guattari developed the concepts and theories in schizoanalysis, a loose critical practice initiated from the standpoint of schizophrenia and psychosis as well as from the social progress that capitalism has spurred. They refer to psychoanalysis, economics, the creative arts, literature, anthropology and history in engagement with these concepts. [1] Contrary to contemporary French uses of the ideas of Sigmund Freud, they outlined a " materialist psychiatry" modeled on the unconscious regarded as an aggregate of productive processes of desire, incorporating their concept of desiring-production which interrelates desiring-machines and bodies without organs, and repurpose Karl Marx's historical materialism to detail their different organizations of social production, "recording surfaces", coding, territorialization and the act of "inscription". Friedrich Nietzsche's ideas of the will to power and eternal recurrence also have roles in how Deleuze and Guattari describe schizophrenia; the book extends from much of Deleuze's prior thinking in Difference and Repetition and The Logic of Sense that utilized Nietzsche's ideas to explore a radical conception of becoming. Aarseth, Espen (1997). Cybertext: Perspectives on Ergodic Literature. Baltimore: Johns Hopkins University Press. p.6. ISBN 978-0801855795.